Say Your Blessings Slowly
This week we read a lengthy list of curses, beginning with what the Torah imagines to be the worst kind of people: “Cursed be the person who misdirects a blind person on his way.— And all the people shall say, Amen. Cursed be the person who subverts the rights of the stranger, the fatherless, and the widow.— And all the people shall say, Amen.” (Deuteronomy 27)
It continues with a list of what will befall those who disobey God’s command: “Cursed shall be your basket and your kneading bowl.” And an abbreviated list of blessings that those who heed God’s mitzvot will enjoy: “Blessed shall you be in the city and blessed shall you be in the country.” (Deuteronomy 28)
The theology is crystal clear. Obey God’s commandments and blessings will follow. Disobey God’s mitzvot and you will see a long, detailed list of curses. It is not a very comforting thought. The graphic curses are in fact frightening. They make one recoil. Perhaps they even make people uncomfortable with the Torah and its stark theology. I for one don’t find the threat of cures a particularly effective way of motivating me to do good.
The tradition appears to recognize this dilemma. When chanting this portion, the Torah reader chants these lengthy curses in a very soft voice and in a rushed manner. To recite these curses in a loud and commanding voice would be to suggest a confidence in this theology. It would be to affirm something we experience to be false. Everyone can cite examples of people who follow all the commandments and yet experience far too many calamities and likewise those who appear to subvert the rights of the stranger and appear to enjoy untold blessings. And so, what do we do? We recite these words in hushed tones.
It is almost as if the tradition is instructing us to dwell on the blessings and rush past the curses.
The Hasidic master Simhah Bunim of Pshischa notices something more. He teaches that these detailed punishments are only attached to one specific command. He hears the Torah shouting: “Because you would not serve the Lord your God in joy and gladness over the abundance of everything.”
It continues with a list of what will befall those who disobey God’s command: “Cursed shall be your basket and your kneading bowl.” And an abbreviated list of blessings that those who heed God’s mitzvot will enjoy: “Blessed shall you be in the city and blessed shall you be in the country.” (Deuteronomy 28)
The theology is crystal clear. Obey God’s commandments and blessings will follow. Disobey God’s mitzvot and you will see a long, detailed list of curses. It is not a very comforting thought. The graphic curses are in fact frightening. They make one recoil. Perhaps they even make people uncomfortable with the Torah and its stark theology. I for one don’t find the threat of cures a particularly effective way of motivating me to do good.
The tradition appears to recognize this dilemma. When chanting this portion, the Torah reader chants these lengthy curses in a very soft voice and in a rushed manner. To recite these curses in a loud and commanding voice would be to suggest a confidence in this theology. It would be to affirm something we experience to be false. Everyone can cite examples of people who follow all the commandments and yet experience far too many calamities and likewise those who appear to subvert the rights of the stranger and appear to enjoy untold blessings. And so, what do we do? We recite these words in hushed tones.
It is almost as if the tradition is instructing us to dwell on the blessings and rush past the curses.
The Hasidic master Simhah Bunim of Pshischa notices something more. He teaches that these detailed punishments are only attached to one specific command. He hears the Torah shouting: “Because you would not serve the Lord your God in joy and gladness over the abundance of everything.”
Perhaps the rebbe is correct. And all we require is the ability of the Hasidic masters to rejoice with even the most meager of blessings. They teach. All it takes is the posture of joy and gladness.
And I am beginning to detect how to begin and how to reorient this cursed year. Quickly, and softly, detail the curses. Slowly, and loudly, enumerate our blessings.
And then let joy and gladness fill your hearts.
And I am beginning to detect how to begin and how to reorient this cursed year. Quickly, and softly, detail the curses. Slowly, and loudly, enumerate our blessings.
And then let joy and gladness fill your hearts.